John 1:1

Berean Standard Bible

In the beginning was the Word, and the Word was with God, and the Word was God.

King James Bible

In the beginning was the Word, and the Word was with God, and the Word was God.

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John 1:1, in the New International Version, states, “In the beginning was the Word, and the Word was with God, and the Word was God.” This opening verse of the Gospel of John serves as a profound theological prologue, introducing the person of Jesus Christ as the divine Word (Logos) and establishing the cosmic and eternal framework for the entire Gospel. Unlike the Synoptic Gospels, which begin with historical or genealogical details, John’s Gospel opens with a poetic and philosophical declaration that sets the stage for a narrative centered on Jesus’ divine identity, mission, and relationship with God and humanity. To fully unpack this verse, we must explore its theological, literary, cultural, and canonical dimensions, as well as its role in framing the Gospel’s revelation of Jesus as the incarnate Son of God.

The verse begins with “In the beginning,” a phrase that immediately evokes Genesis 1:1, “In the beginning God created the heavens and the earth.” By echoing this foundational text of the Hebrew Bible, John anchors his Gospel in the creation narrative, signaling that the story of Jesus is not merely historical but cosmic in scope. The Greek phrase en arche suggests a timeless starting point, before the creation of the world, emphasizing the eternal existence of the Word. This sets the Gospel apart from temporal narratives, placing Jesus’ identity and mission in the context of eternity, where His significance transcends human history and aligns with God’s creative act.

The subject of the verse is “the Word” (Greek: Logos), a term rich with theological and philosophical resonance. In the Greek, ho Logos denotes a masculine entity, personalizing the concept and preparing the reader for the revelation that the Word is Jesus (John 1:14). The term Logos had multifaceted meanings in the ancient world. In Greek philosophy, particularly in Stoicism and Platonism, Logos referred to the rational principle or divine reason that orders the universe. In Hellenistic Jewish thought, notably in Philo of Alexandria, Logos was a mediator between God and creation, embodying divine wisdom. In the Hebrew Bible, the “word of the Lord” (Hebrew: dabar YHWH) is God’s creative and revelatory power, active in creation (Psalm 33:6) and prophecy (Isaiah 55:11). John’s use of Logos synthesizes these ideas, presenting Jesus as the divine agent of creation, revelation, and salvation, fully aligned with the God of Israel yet accessible to a Hellenistic audience.

The first clause, “In the beginning was the Word,” establishes the preexistence of the Word, affirming that the Logos existed before all creation, co-eternal with God. The verb “was” (Greek: en, imperfect tense) indicates a continuous state of being, underscoring the Word’s eternal nature. This contrasts with created things, which come into being (Greek: egeneto, John 1:3), highlighting the Word’s uncreated, divine status. Theologically, this clause asserts the deity of Jesus, setting the foundation for the Gospel’s high Christology, where Jesus is not a created being but shares in God’s eternal essence.

The second clause, “and the Word was with God,” emphasizes the Word’s distinct relationship with God. The preposition “with” (Greek: pros) suggests intimacy and communion, implying a personal distinction within the Godhead. The phrase “with God” (pros ton Theon) indicates a face-to-face relationship, portraying the Word as a distinct person in close fellowship with God. This clause lays the groundwork for the Christian doctrine of the Trinity, where the Son (the Word) is distinct from the Father yet united in essence. In the context of first-century Jewish monotheism, this is a bold claim, affirming both the unity of God and the personal distinction of the Word, preparing readers for the revelation of Jesus as the Son of God (John 20:31).

The third clause, “and the Word was God,” is the climax of the verse, unequivocally declaring the deity of the Word. The Greek construction (kai Theos en ho Logos) lacks the definite article before “God” (Theos), leading to debates about its meaning. Some, like the Jehovah’s Witnesses, interpret it as “the Word was a god,” suggesting a lesser divine status. However, in Greek syntax, the anarthrous Theos emphasizes the nature or quality of the Word’s divinity, not a lesser status. The Word possesses the full essence of deity, sharing the same nature as God. This aligns with Jewish monotheism, where there is only one God (Deuteronomy 6:4), yet John boldly asserts that the Word is fully divine, a claim that would have been provocative in both Jewish and Greco-Roman contexts.

Theologically, John 1:1 establishes the foundational Christology of the Gospel: Jesus, the Word, is eternal, divine, and in intimate relationship with God, yet distinct as a person. This sets the stage for the doctrine of the incarnation, where “the Word became flesh” (John 1:14), uniting divinity and humanity in Jesus. The verse counters early heresies, such as Arianism, which denied the full deity of Christ, and Gnosticism, which separated the divine from the material. By rooting the Word in the beginning, John affirms that Jesus is the source of creation and revelation, the one through whom all things were made (John 1:3) and who reveals God to humanity (John 1:18). The verse also introduces the Gospel’s theme of light and life (John 1:4-5), portraying Jesus as the divine mediator who brings God’s presence to the world.

Literarily, John 1:1 functions as the opening of a poetic prologue (John 1:1-18), often called the “Logos Hymn,” which sets the theological tone for the Gospel. Its rhythmic, triadic structure (“In the beginning… with God… was God”) mirrors Hebrew poetic parallelism while adopting a polished Greek style, appealing to both Jewish and Hellenistic audiences. The verse’s cosmic scope and declarative tone create a sense of awe and mystery, drawing readers into a narrative that transcends historical details to reveal eternal truths. Unlike the Synoptics, which begin with Jesus’ birth or ministry, John’s opening elevates the narrative to a universal plane, framing Jesus’ life as the culmination of God’s redemptive plan. The use of “Word” as a title for Jesus is both familiar and innovative, bridging Jewish and Greco-Roman thought while asserting a uniquely Christian claim.

Culturally, the verse reflects the late first-century CE context, likely written around 90–100 CE, when the early church was navigating its identity in a diverse Greco-Roman world. The term Logos would have resonated with Jewish Christians familiar with the Hebrew concept of God’s word, as well as with Gentile converts educated in Greek philosophy. The verse’s monotheistic affirmation countered polytheistic tendencies in the Roman Empire, while its personal portrayal of the Logos challenged the impersonal rationalism of Stoicism. The Gospel’s likely origin in a Johannine community, possibly in Ephesus, suggests an audience grappling with questions of Jesus’ identity amid Jewish rejection and Gentile curiosity. John 1:1 asserts Jesus’ divine authority in a way that speaks to both groups, affirming His centrality in salvation history.

In the broader canonical context, John 1:1 connects to the Old Testament’s creation narrative (Genesis 1:1) and wisdom tradition, where God’s wisdom is personified as an agent of creation (Proverbs 8:22-31). The concept of the Word echoes the prophetic “word of the Lord” (Isaiah 55:11) and the Psalms’ depiction of God’s creative power (Psalm 33:6). In the New Testament, it aligns with Paul’s portrayal of Christ as the image of God (Colossians 1:15-17) and Hebrews’ description of Jesus as the radiance of God’s glory (Hebrews 1:3). The verse’s Trinitarian implications find development in later Christian theology, particularly in the Nicene Creed, which affirms the Son’s consubstantiality with the Father. The emphasis on the Word’s deity also sets the stage for the Gospel’s climax, where Thomas confesses Jesus as “my Lord and my God” (John 20:28).

The interpretive history of John 1:1 underscores its significance. Early church fathers, like Irenaeus and Athanasius, used this verse to defend the deity of Christ against heresies, shaping orthodox Christology. Its influence extends to modern theology, where it remains a cornerstone for understanding the incarnation and Trinity. The verse’s universal appeal has made it a focal point for interfaith dialogue, as its Logos concept resonates with philosophical and religious traditions beyond Christianity, while its bold claim about Jesus’ divinity challenges alternative views. In Christian worship, John 1:1 is often read during Christmas and Easter, celebrating the eternal Word who became flesh for humanity’s salvation.

In conclusion, John 1:1 is a majestic and foundational introduction to the Gospel of John, presenting Jesus as the eternal, divine Word who is both with God and is God. Theologically, it establishes Jesus’ deity and preexistence, setting the stage for the incarnation. Literarily, it employs a poetic, cosmic style that bridges Jewish and Greco-Roman thought. Culturally, it addresses a diverse first-century audience, affirming Jesus’ universal significance. Canonically, it connects the Old Testament’s creation and wisdom themes to the New Testament’s revelation of Christ. As the gateway to John’s Gospel, this verse invites readers into a profound encounter with Jesus, the Word who reveals God and brings life to the world.

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Grace to you and peace from God our Father and the Lord Jesus Christ, who is the Word made flesh, the eternal Son through whom all things were made. I write to you, dear brothers and sisters, scattered across the nations yet united in the one hope of our calling, that you may be strengthened in faith, renewed in mind, and filled with the knowledge of Him who is from the beginning. To the churches of every tongue and tribe, to the weary and the joyful, to the seeker and the saint: may the Spirit of wisdom rest upon you as we ponder the mystery revealed in the Gospel of John, chapter one, verse one: “In the beginning was the Word, and the Word was with God, and the Word was God.”

Beloved, consider the weight of these words, breathed by the Holy Spirit through the pen of the apostle John, who leaned upon the breast of our Savior and bore witness to His glory. This is no mere greeting or passing thought, but a declaration of eternal truth, a foundation unshaken by time or tempest. “In the beginning”—before the stars were kindled, before the earth was framed, before the breath of life filled the lungs of man—there was the Word. Not created, not fashioned, not summoned into being, but was—ever-existing, unchanging, eternal. This Word, dear ones, is not a fleeting sound or a written mark, but the living expression of God Himself, the Son who is one with the Father in essence and glory.

Let us marvel together at this mystery: “the Word was with God.” Here we see the communion of the Godhead, the fellowship of Father and Son in the unity of the Spirit, a love so perfect and complete that it overflows into all creation. The Word was not apart from God, not a stranger or a servant merely sent, but with Him—distinct yet inseparable, face to face in eternal intimacy. And yet, John proclaims an even greater wonder: “the Word was God.” There is no division here, no lesser deity or created intermediary. The Word is not a shadow of divinity but divinity itself—fully God, possessing all power, all wisdom, all majesty. What comfort this brings to us, frail as we are, that the One who would later tabernacle among us is none other than God Himself!

To you who labor under the burdens of this world, hear this good news: the same Word who was in the beginning is the One who upholds all things by the power of His will. The chaos of the seas, the vastness of the heavens, the breath in your lungs—all came to be through Him, for “all things were made through Him, and without Him was not anything made that was made” (John 1:3). When you gaze upon the mountains or hear the laughter of a child, you behold the handiwork of the Word who is God. When you feel the sting of sin or the ache of loss, know that this same Word has not abandoned you but has drawn near to redeem you.

For this, beloved, is the heart of our faith: the Word did not remain distant, enthroned in unapproachable light. No, “the Word became flesh and dwelt among us” (John 1:14). He who was with God and was God took on our humanity—born of a virgin, cradled in a manger, walking the dusty roads of Galilee. He hungered as we hunger, wept as we weep, and bore the weight of our transgressions upon the cross. Why? That we, who were far off, might be brought near; that we, who were dead in sin, might live through Him. The eternal Word spoke life into the void at creation, and now He speaks forgiveness into the hearts of all who believe.

Therefore, I urge you, saints of God, to fix your eyes upon this Word. In a world of shifting shadows and empty promises, He alone is the truth. Men may boast of their wisdom, kings may trust in their power, but all their words will fade like the grass of the field. Yet the Word of God stands forever—yesterday, today, and unto the ages of ages. When doubts assail you, when fears whisper in the night, return to this truth: the One who was in the beginning is with you even now, for He has promised, “I am with you always, to the end of the age” (Matthew 28:20).

Let this knowledge stir you to worship, dear ones. Lift your voices in praise to the Word who is God, who reigns with the Father and the Spirit, one God in three persons, blessed forever. Let it also compel you to love, for as He has dwelt among us, so we must dwell among one another—bearing each other’s burdens, speaking truth in gentleness, and shining as lights in a darkened world. The Word became flesh not to condemn but to save, and we, His ambassadors, must reflect His grace to all.

To the young in faith, I say: cling to this Word, for it is your life. Study it, treasure it, let it dwell in you richly. To the seasoned believer, I exhort: do not grow weary, for the Word who was in the beginning is the same who will return in glory to make all things new. And to those who have yet to know Him, I plead: come to the Word who is God, for He calls to you with open arms, saying, “Whoever comes to me I will never cast out” (John 6:37).

Now may the God of peace, who spoke the Word into being and sent Him forth for our salvation, strengthen you in every good work and word. May the Spirit illuminate your hearts to see the glory of the Word made flesh, and may you abide in Him until that day when we behold Him face to face. Grace be with you all.

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Almighty and Eternal God, Creator of all that is, was, and ever shall be, we gather before Your boundless majesty, our hearts lifted in awe and reverence, to proclaim the truth of Your Word, the Word that was with You in the beginning, as revealed in the Gospel of John. In the beginning was the Word, and the Word was with God, and the Word was God—O profound mystery, O radiant truth that pierces the darkness of our finite minds! We stand humbled, O Lord, before the eternal unity of Your divine essence, where the Word, Your beloved Son, Jesus Christ, dwells in perfect communion with You, the Father, and the Holy Spirit, one God, forever and ever.

We beseech You, O God of all creation, to pour forth Your grace upon this assembly, upon every soul who seeks Your face, and upon the farthest reaches of the earth where Your light yearns to shine. Let the truth of Your Word, which spoke the heavens into being and breathed life into the dust of the earth, awaken our hearts to the glory of Your presence. As the Word was with You before time began, so too may we abide with You, drawn ever closer through the saving power of Your Son, who is the Light of the world, the Way, the Truth, and the Life.

Forgive us, merciful Father, for the times we have turned from Your Word, when our ears have grown deaf to its call, and our eyes have wandered from its radiance. We confess our weakness, our distractions, and our failures to embody the love and truth of Your Son. Yet, in Your boundless compassion, You sent the Word to become flesh, to dwell among us, full of grace and truth. O Christ, eternal Word, You who knew no sin became sin for our sake, that we might become the righteousness of God! We plead Your mercy, that Your sacrifice may cleanse us, renew us, and set our feet upon the path of holiness.

We pray, O Lord, for Your Church, the living Body of Christ, that it may be a faithful steward of Your Word, proclaiming its power to every nation, tribe, and tongue. Strengthen Your shepherds, embolden Your witnesses, and unite Your people in the bond of peace, that the world may know You through the love we bear one another. Let Your Word, sharper than any two-edged sword, pierce the hearts of those who wander in darkness, that they may turn to You, the source of all light. We lift before You the weary, the broken, the oppressed, and the lost—may Your Word be their comfort, their hope, and their salvation.

O Holy Spirit, divine breath of God, who moved upon the waters in the beginning and inspired the sacred Scriptures, dwell within us now. Illuminate our minds to understand the depths of Your Word, and kindle our hearts to live its truth. As the Word was with God, so let Your presence be with us, guiding us into all truth, convicting us of sin, and leading us to the abundant life promised by our Savior. Empower us to be doers of the Word, not hearers only, that our lives may reflect the glory of Christ, who is the image of the invisible God.

We offer this prayer for all people, O God, for those who know You and those who have yet to encounter Your love. May the eternal Word, who became flesh and dwelt among us, draw every heart to the foot of the cross, where mercy and justice embrace. We pray for the nations, that Your peace, which surpasses understanding, may prevail where strife and division reign. We pray for the young, that they may grow in the knowledge of Your Word, and for the elderly, that they may rest in its promises. We pray for the skeptic, the seeker, and the saint, that all may behold the glory of the Word made flesh, full of grace and truth.

O God, whose Word is living and active, eternal and unchanging, we entrust ourselves to You, knowing that Your promises are sure. As You spoke in the beginning, so speak to us now, that we may hear and obey. As Your Word became flesh to redeem us, so let it take root in us, transforming us into the likeness of Your Son. And as Your Word endures forever, let us abide in it, that we may dwell with You in the eternal joy of Your kingdom, where You reign with the Son and the Holy Spirit, one God, now and forevermore. Amen.